Part 5

The _Potuan_ System of Religion lies in a narrow Compass, and contains a Confession of Faith, something longer than our Apostles Creed. It is prohibited here, under Pain of Banishment to the Firmament, to comment upon the sacred Books. And if any presume to dispute about the Essence and Atrributes of God, or about the Nature of Spirits and Souls, he is condemn’d to the _Venæ-section_, and then confin’d in the publick _Bedlam_. For they think it the height of Folly to offer to describe or define those Things, to which the human Mind is as blind as the Eyes of an Owl to the Light of the Sun. They are all unanimous in adoring one Supreme Being, by whose Almighty Power all Things were created, and by whose Providence they subsist. Let but this Principle be uncontroverted, and they never molest any one for entertaining different Sentiments concerning a Method of Worship. Those alone who openly attack this Religion, as by Law established, are regarded as Disturbers of the publick Tranquillity. Hence I had the free Exercise of my own Religion, nor suffer’d the least Affront upon that Account. The _Potuans_ pray but seldom, but then it is with great Ardency, insomuch that they seem to be in an Extasy. And when I related that we pray and sing Psalms very often while employ’d about the common Affairs of Life, the _Potuans_ thought it a vicious Custom, replying, that an earthly Sovereign would take it extremely ill, to see any one humbly approaching him with a Petition, and at the same Time brushing his Cloaths, or buckling his Hair. Nor had they a much greater Relish for our Hymns, and Anthems, as holding it ridiculous to express Grief and Penitence in musical Measures, since the Displeasure of the Deity is to be appeas’d by Sighs and Tears of real Sorrow, not by the Artifice of Tunes and Instruments. This and more I heard, but not without some Indignation, especially as my own Father of blessed Memory, who was once Chanter of a Cathedral, had compos’d several Anthems in Vogue to this Day, and as I myself intended once to have stood for a vacant Chantership. But I stifled my Resentment; for the Subterraneans so strenuously defend their Opinions, and so speciously set every Thing out to View, that it is no easy Matter to refute even the plainest of their Errors. There were also several other Opinions upon religious Subjects, which they maintained with the same Art, and Appearance of Truth. Thus, when I had often observ’d to some Acquaintance, that they could hope for no Salvation after Death, as living in utter Darkness, they reply’d, That those who were so free of dealing Damnation to others, run the greatest Risque of it themselves; that the Source of all that, is Arrogance, which God must hate and disallow; and that to condemn the Judgment of others, and to use Force to convince them, was the same Thing as to assume the whole Light of Reason; which is just the Conduct of Fools, who think that they alone are wise. Moreover, when I was proving a certain Opinion, and had oppos’d to my Adversary’s Reasonings the Dictates of my own Conscience, he extol’d my Argument, and desir’d me still to persist in following those Dictates of Conscience, as he himself would always do; for that then, every one following the Testimony of his Conscience, all Contention would cease, and much Matter of Controversy be cut off.

Among other religious Mistakes maintained by the People of this Globe, were these: They did not deny that good Actions were rewarded, and bad ones punish’d by God; but then they thought that Branch of Justice, consisting in the Distribution of Rewards and Punishments took Place only in a future State. I brought various Examples of such as for their Impieties had been punish’d in this Life; but they alledg’d as many opposite Examples of very wicked Trees, who yet were as fortunate as they were wicked to the End of their Lives. In a Dispute, said they, we are too apt to borrow only those Weapons, and attend to only those Instances, which make for our Purpose and strengthen our Cause, overlooking and disregarding such as might injure it. With that I instanc’d in myself, by shewing that many who had injur’d me came to a miserable End. In Answer they urg’d, that all this proceeded from Self-Love, from my over-weening Opinion, that in the Eyes of the Supreme Being I was of more Consequence, than many others, who, like me, had suffered the severest Injuries undeservedly, and yet had beheld their Persecutors bless’d and prosperous to the last Day of their Lives. Again, when accidentally I was commending the Practice of daily Prayer, they reply’d, That indeed they did not deny the Necessity of Prayer, but that they were thoroughly persuaded that the truest Piety consisted in a practical Observance of the divine Law. To prove this, they borrow’d an Argument from a Prince, or Lawgiver: This Prince has two Sorts of Subjects; some are continually offending and transgressing his Laws thro’ Infirmity or Contumacy; and yet these shall be found continually haunting the Court to procure Pardon for Faults, to be repeated as soon as pardon’d. Others approach the Court very rarely, but remaining peaceable at Home, are habitual Observers of their Sovereign’s Laws. Who can doubt but that he must think this latter Sort more worthy of his Favour, and regard the first as bad Subjects and troublesome Creatures?

In these and the like Controversies was I often engag’d, tho’ without Success; for I was able to bring nobody over to my Way of thinking. And therefore omitting all other religious Disputes, I shall only give you their general and most observable Doctrines, leaving it to the intelligent Reader to applaud or censure them as he shall judge best.

The _Potuans_ believe in one God, Omnipotent, Creator and Preserver of all Things, whose Omnipotence and Unity they demonstrate from this ample and harmonious Creation. And since they are admirably skill’d in the Study of Nature, they have such magnificent and exalted Sentiments of the Nature and Attributes of the Deity, that they look upon it as a Defect in the Understanding to attempt to define what transcends their Capacities. The Year is distinguish’d by five Festival Days; the first of which is celebrated with the utmost Devotion in such obscure Places as that no Rays of Light can pierce them, indicating by this, that the Being they adore is incomprehensible. There the Worshipers remain almost immoveable, from the Rising to the Setting of the Sun, as tho’ they were in an Extasy. This high Day is called, _the Day of the incomprehensible God_, and it falls on the first Day of the Month of _Oaks_. The other Festivals are celebrated at four other Seasons of the Year, and were instituted to return Thanks to God for the Blessings of his Providence. The Absentees, unless they are able to give very just Reasons for their Absence, are deem’d bad Subjects, and live totally disregarded. The Publick Forms of Prayer are so devis’d, as not to regard the People who pray, but the Welfare of the Prince or the State. None prays in Publick for himself. The Design of which Institution is, that the _Potuans_ may believe that the Happiness of Individuals is so closely connected with that of the Publick, that they cannot be separated. None are compell’d by Force or by Fines to attend the Publick Worship, for as they are of Opinion that Piety consists chiefly in Love, and as Experience teaches them that Love is dampt and not inflam’d by Force, therefore it must be an unprofitable and a wicked Thing, to use Compulsion in the Case of Religion. This Point they thus illustrate. Should a Husband desire a reciprocal Affection from his Consort, and should he hope to conquer her Coldness and Indifference by Blows, he would be so far from kindling up her Love by this Method, that her Indifference would increase, and end in Abhorence and Detestation.

These are some of the principal Doctrines of the _Potuan_ Divinity, which to some must appear like mere natural Religion; and so indeed it did at first to me. But they assert that all was divinely reveal’d to them, and that some Ages ago they receiv’d a Book which contain’d their System of Faith and Practice. Formerly, say they, our Ancestors liv’d contented with the Religion of Nature only; but Experience taught them, that the sole Light of Nature was insufficient, since all those noble Principles thro’ the Sloth and Carelesness of some were forgot, and thro’ an airy Philosophy of others, (nothing being able to check their licentious Career) were utterly deprav’d and corrupted. Hereupon God gave them a written Law. Hence it appears how great is their Error, who obstinately deny the Necessity of a Revelation. For my Part, I freely own, that many Points of this Theology seem’d to me, if not Praise-worthy, yet by no Means to be despised. To some I could not assent. But one Thing there is deserving all our Admiration, namely, that in Times of War the Conquerors, returning from the Field, instead of that Joy and Triumph with which we celebrate Victories, and sing _Te Deum_, pass some Days in deep Silence, as if they were ashamed of having been obliged to shed Blood. Therefore there is very little Mention of military Affairs in the Subterranean Annals, which are chiefly Records of Civil Matters, such as their Laws, Institutions, and Foundations.

CHAP. VII.

_Of their Policy._

In the _Potuan_ Empire an hereditary, and indeed lineal Succession has flourish’d for a full Thousand Years; and the same is at this Day religiously observ’d. Their Annals indeed discover, that in one Instance they departed from this Order of Succession. For since right Reason seem’d to require, that Rulers should excel their Subjects in Wisdom and all the Endowments of the Mind, hence it was thought necessary that Virtue should be more regarded than Birth, and that he should be elected for their Sovereign, who should be thought the most excellent and worthy among the Subjects. Upon this the ancient Succession being laid aside, the supreme Power by the general Voice was conferr’d upon a Philosopher, nam’d _Rabbacku_. At first he govern’d with such Prudence and with such Mildness, that he seem’d a Pattern for succeeding Princes. But these happy Times were but of short Duration; and the _Potuans_ were too late convinc’d of the Falshood of that Maxim, which holds, “That the Kingdom is happy, where a Philosopher is at the Helm.” For since the new Sovereign was rais’d from the meanest Fortune to the Height of Power, his Virtues and all his Arts of Government could not procure or maintain that Veneration, that Respect, that Majesty, which is the great Support of a Monarch’s Power. Those who but lately had been his Equals or Superiors, could hardly be brought to bow to an Equal or Inferior, or to pay the new Prince that Measure of Obedience due from Subjects to their Rulers; and therefore when any strict or troublesome Commands were laid upon them, they murmur’d loud, and never regarded what the Prince then was, but what he was before his Exaltation. Hence he was forc’d to have Recourse to submissive Flatteries; and even this availed not; for after these Submissions, being obliged to issue out his Commands and Edicts, they were still receiv’d with Frowns and with Reluctance. _Rabbacku_ then perceiving, that other Means were necessary to keep the Subjects to their Duty, from a mild and popular Behaviour, he now chang’d his Measures, and treated his People with Severity. But alas! by this Extream, those Sparks which lay conceal’d under the Ashes, now broke into an open Flame; the Subjects rose in Arms against their Prince, and one Rebellion not thoroughly subdued and laid asleep, was the Beginning of another. The Monarch finding at length that the Government could no longer subsist but under a Sovereign of illustrious Descent, whose high Birth might extort a Veneration from the People, made a voluntary Abdication of the Empire in Favour of the Prince, who in Right of Birth should have succeeded. The ancient Family being thus restor’d, Peace was restor’d with it, and all those Storms, which had shatter’d the Vessel of the Commonwealth, at once subsided. From that Time it was made Capital to attempt any Innovation in the Order of Succession.

The Empire therefore is now hereditary, and probably will remain so till Time shall be no more, unless the most urgent and extreme Necessity oblige them to deviate from this Rule. Mention is made in the _Potuan_ Annals, of a Philosopher who devis’d an Expedient to break thro’ this Law. His Counsel was not to set aside the Royal Family, but to make Choice of that Son of the deceas’d Sovereign, be it elder or younger, whose Virtues were more eminent, and who should be deem’d most equal to the Weight. This Philosopher, having propos’d this Law, submitted himself (according to the Custom of his Country) to the usual Test, namely, to have his Neck in a Halter, while they were debating about the Utility of the propos’d Law. The Senate being assembled, and the Votes cast up, the Proposal was condemn’d as a Thing detrimental to the Commonwealth. They believ’d it would be the Source of perpetual Troubles, and would sow the Seeds of Discord between the Royal Progeny; that therefore it was more advisable for the old Law to take Place, and that the Right of Dominion should still devolve upon the First-Born, altho’ the younger Issue might excel in the Endowments of the Mind. The Law therefore not passing, the Projector was strangled. And these are the only Species of Criminals that are punish’d with Death. For the _Potuans_ are persuaded, that every Change or Reformation, however well digested, gives Occasion to Disturbance and Commotion, and puts the whole State into a fluctuating and unsettled Condition; but if it be a rash and ill-digested Alteration, it is followed with inevitable Ruin.

The Power of the _Potuan_ Monarchs, altho’ subject to no Laws, is yet rather a paternal than a regal Power. For being naturally Lovers of Justice, Power, and Liberty, Things totally incompatible elsewhere, do here go Hand in Hand.

Among the Laws of this Kingdom, the most salutary is that by which the Princes endeavour to preserve an Equality between the Subjects, that is, as far as the Nature of Government will admit. You see here no different Ranks and Titles of Honour. Inferiors obey their Superiors, and the Younger the Elder; and this is all.

The subterranean Memoirs shew, that some Ages ago such Classes of Dignities were in use, and that they were establish’d by Law; but it appear’d that they were the Source of infinite Disorders. It was an intolerable Evil, for an elder Brother to give Place to his younger, or a Parent to his Child; so that at length each shunning the other’s Company, it put a Stop to all Conversation and good Fellowship. But these were not the only Grievances. For in Process of Time it came to that Pass, that the more noble and worthy Trees, whom Nature had bless’d with the strongest Capacities, and with the greatest Number of Branches, were seated in the lowest Places at Feasts and Assemblies. For no Tree of real Virtue and intrinsick Worth, could bring himself to sue for a Title or Mark of Preheminence, which from his Soul he despis’d. And on the contrary, the more profligate and worthless Sort of Trees would incessantly teaze their Royal Master with Petitions, till they had even extorted a Title that might in a Manner hide the Poverty of their Nature, and be a Skreen for their Vices. Hence it came to pass, that Titles were at last look’d upon as certain Indications of the vilest Trees. Their Festivals and solemn Meetings, were, to Strangers, a Spectacle the most absurd that can be imagin’d. There might they behold Brambles and Bushes in the most honourable Seats, while the lofty Cedar and the noble Oak, each of whom Nature had adorn’d with ten or twelve Tire of Branches, took the remotest and most obscure Seats. Even the Ladies had Titles; they were Counsellors of the Houshold, Counsellors of State, Counsellors of Court. And this blew up the Coals of Discord more in that weaker Sex than in the other. To such an Excess this vain Ambition rose, that they to whom Nature had been so unkind, as to afford them no more than two or three Pair of Branches, even they absurdly affected the Title of _Trees of ten or twelve Branches_. This Vanity is just as ridiculous, as if the most deform’d Monster in Nature should affect to pass for a Beauty, or a Man of the meanest Original give himself the Airs of a Man of Quality. When this Evil had arriv’d to its highest Pitch, and the whole Kingdom upon the Brink of being ruin’d, every Mortal grasping at empty Names, and dishonourable Titles, a certain Native of _Keba_ had the Hardiness to propose a Law for the abolishing this Custom. This same Person was, according to the usual Custom, brought into the _Forum_, with a Halter about his Neck. The Senate being set, and proceeding to vote, the Proposal passed without any open Opposition, and was judg’d useful to the Commonwealth. Upon this he was crown’d with a Garland of Flowers, and led into the City in Triumph, amidst the Shouts and Acclamations of the Populace. And when in Process of Time it was discover’d how advantageous the Repeal of these Laws was, the Projector was advanc’d to the Honour of _Kadoki_, or High Chancellor.

Ever since this Time, the Law for preserving this Equality among the Subjects, has been inviolably observ’d. Yet the Repeal did not put a Stop to all Emulation; for every one now endeavour’d to shine by true Virtue and real Merit. It appears from the Annals of this Empire, that from that Time to this, has been but one Projector who twice attempted to revive the Distinction of Dignities; but for his first Effort he was condemn’d to the _Venæ-section_, and since he persisted in his Attempt, he was banish’d to the Firmament. Now therefore no Ranks or Titles of Honour obtain here, only the supreme Magistrate declares some Professions to be nobler than others, by which Declaration, notwithstanding, nobody has a Right of assuming the chief Seats in publick Assemblies. This small Difference we find in the Edicts and Letters mandatory of the Sovereign, which generally end with these Words: “We command and enjoin all Husbandmen, Inventors of Machines for the Manufactures, Merchants, Tradesmen, Philosophers, Officers of the Court, _&c._”

I was inform’d, that in the Archives of the Prince, this Catalogue of Honour was preserv’d.

1. Those who had assisted the Government with their Wealth and Fortunes in its greatest Streights.

2. Officers who serve _gratis_ and without Salary or Pension.

3. Husbandmen of eight Branches and upwards.

4. Husbandmen of seven Branches and under.

5. Inventors or Erectors of Machines for Manufactures.

6. Operators who exercise the more necessary Callings and Employments.

7. Philosophers and graduate Doctors of both Sexes.

8. Artisans.

9. Merchants.

10. Officers of the Court, with a Salary of 500 _Rupats_.

11. Officers of the Court, with a Salary of 1000 _Rupats_.

This Series of Honours seem’d very ridiculous to me, as it must to everyone of our Globe. I guess’d indeed at some of the Reasons for this inverted Order, what Foundation it was grounded on, and by what Arguments the Subterraneans would defend it. But I confess upon the whole it was a Paradox I could not comprehend.

Among other Things worthy of Observation, I remark’d the following: The more Benefit any one receiv’d from the Government, with a proportional Modesty and Humility he carry’d himself. Thus I frequently saw _Bospolak_, the richest Man in the _Potuan_ Dominions, receive all he met with such Condescension, that he lower’d all his Branches, and by inclining his Head, testify’d to every common Tree his grateful Sense of the Publick Favours. Upon my asking the Reason, I was told, that thus it ought to be, since upon no Subject more Benefits were confer’d, and that therefore he was the greatest Debtor to the Commonwealth. Not that he was oblig’d by any Law to this Condescension; but as the _Potuans_ in general act wisely and judiciously, so they make a voluntary Virtue of it, holding themselves bound to use such a Behaviour as Gratitude would dictate; far otherwise than it is with us, where those, whom their Country has loaded with Wealth and Titles, receive their Inferiors with a lofty and contemptuous Air.

But the most deserving Subjects of all, and who receive the most universal Honour and Respect, are the Parents of a numerous Offspring. These are the Heroes of the Subterranean World, and their Memory is held sacred with Posterity. They are also the only Persons upon whom the Name of +Great+ is conferr’d. Not so with us; where the Destroyers of Mankind are complimented with that Title. One may easily guess what Sentiments they would entertain here of _Alexander the Great_ and _Julius Cæsar_, each of whom having slain their Millions, died without Offspring. I remember to have seen at _Keba_ this Epitaph of a Husbandman: “_Here lies Jochtan the Great, Father of thirty Children, the Heroe of his Time_.” It must be observ’d, that in order to acquire this Glory, the mere Procreation of Children is not alone sufficient, unless they be also liberally and virtuously educated.

In the enacting Laws, they proceed with a Deliberation equal to that of the old _Romans_. The Proposal of a new Law is fix’d upon all the Courts and Places of Resort through out the City. The Citizens are free to examine it, and send their Sentiments and Advices upon it to _the College of Wise Men_, instituted for this very Purpose. Here every Thing is weigh’d that concerns the enacting, the disannulling, approving, correcting, limiting, or extending this Law. And when it has thus gone through all this Trial and Examination, it is offer’d to the Prince for his Consent and Authority. This Delay may seem absurd to some; but the Consequence of this Caution is, that their Laws are immortal; and I have been inform’d, that not one of their Laws for these five hundred Years past has suffer’d the least Alteration.

In the Custody of the Sovereign, there is a List of the most worthy and valuable Trees, together with Certificates of their Learning from the _Karatti_, and of their Life and Morals from their Neighbours. Hence the Republick are never in Want of proper Persons to fill the vacant Offices. It is particularly worth remarking, that no one has a Right or Freedom to live in any City or Village without a Certificate from the Place they came from, and Security for their future Behaviour.

A Law once enacted by publick Authority, all future canvassing and criticising upon it is prohibited upon Pain of Death. So that in their Politicks, their Liberty seems to be more restrained than in their Religion. The Reason they assign is this: “If any one err in Matters of Faith and Speculation, at his own Peril he errs; but if any one call in Question the establish’d Laws, or endeavour to pervert the Sense of them by some new Gloss or Interpretation, he is an Enemy to Society.”